Download Prophet Bot Pw Indonesia
Matilda Equiluz
Muhammad as a prophet has given a wide range of inspiring life to Muslims through the traditions which he created; then these were recorded by canonical books of the Hadith. It was sport among the traditions. In a Hadith narrated by Ibn Umar, there are three kinds of exercise were ordered by the Prophet in which he said: "Teach your children swimming, archery and horse riding." In Sahih Muslim, the Prophet said, "Practice archery and horseback riding." The third sport performed by the Prophet is attractive to be reviewed, not because of its advantages for the health as claimed scientifically by some people, but due to the existing efforts to revive these Prophet's sports traditions by some Muslim communities in Indonesia. This study aims to answer some questions, what are the factors having a role in motivating some Muslim communities in Indonesia to relive the Prophet's sports tradition? What do they take a look at modern sports? What does the revival look like and is there any relationship between the practices of reviving the Prophet's sports tradition and radicalism? This research focuses on three based boarding school (pesantren)-Islamic schools, two of them are in Surakarta; Isy Karima and Al-Mu'min and one is in Semarang; Robby Radliya. The schools are private Islamic schools which require every student to join in extra-curricular activities, i.e., the Prophet's sports tradition and do not provide for other sports. By interviewing school principals and observing the objects qualitatively as well as approaching the study by Living Hadith theory, this research found that; a. Theological motif and health pseudo-orientation are the main factors contributing to succeed the effort of "follow the Prophet" in reviving the Prophet's sports tradition; 2. The prophetic sports are taught and implemented through the educational process; and 3. There is a relative relationship between those Indonesian Muslim communities who revive the Prophet's sports tradition and Islamism which tend to be radical.
Considine is a professor who is currently very popular among the Muslim community, not only in the US, but also in various parts of the Islamic world. His popularity has skyrocketed since he won an award for his 2020 bestseller, The Humanity of Muhammad: A Christian View .
He has authored seven books and numerous articles in the areas of Christian-Muslim relations and Islamic studies. His writings offer a fresh perspective in reviewing the life of the Prophet and his interactions with the Christian community, as well as reflecting on the brotherhood between Christians and Muslims throughout the past 14 centuries.
This mention implies that Muhammad had the divine insight that was also brought by the earlier apostles. This insight, according to Bahira, cannot be possessed by ordinary people who do not have the sign of prophethood.
After actualizing the apostolic function, the Prophet Muhammad and his people faced fierce opposition from the rich and powerful tribes of Mecca. After receiving many persecutions, the people of Muhammad sought asylum from Ibn Abjar, the Christian king of Abyssinia (Habasyah).
The second migration of Muslims to Yathrib seemed to be a new point in Muslim-Christian relations . Considine examines how the Prophet Muhammad used his extraordinary leadership skills as a just and charismatic statesman to interact with various local tribes.
The article on how the Prophet Muhammad resolved conflicts and established the Medina Constitution is also one of the important points in this book. He said the Prophet Muhammad promoted an egalitarian society that gave Christians, Jews and others equal rights and protection.
As soon as hostilities ceased, he sought peace negotiations. Considine shows how Muhammad always sought peace. More specifically, this attempt by the Prophet Muhammad was manifested in a remarkable agreement with the Christians of Najran to ensure peaceful coexistence and provide them with protection after centuries of friction.
This historical meeting can serve as a guide for those of us who live in the modern generation on how to embrace people of all faith backgrounds and remind us that an attitude of inclusiveness and peace between all nations has been exemplified by previous figures.
In this era where religious people are suspicious of each other, the meeting space presented by the Prophet, as studied by Craig Considine, can provide justification in developing pluralism and strengthening inter-religious dialogue.
In terms of schools of jurisprudence, based on demographic statistics, 99% of Indonesian Muslims mainly follow the Shafi'i school,[6][7] although when asked, 56% do not adhere to any specific school.[8] Trends of thought within Islam in Indonesia can be broadly categorized into two orientations: "modernism", which closely adheres to orthodox theology while embracing modern learning, and "traditionalism", which tends to follow the interpretations of local religious leaders and religious teachers at Islamic boarding schools (pesantren). There is also a historically important presence of a syncretic form of Islam known as kebatinan.
Islam in Indonesia is considered to have gradually spread through merchant activities by Arab Muslim traders, adoption by local rulers, and the influence of Sufism since the 13th century.[9][10][11] During the late colonial era, it was adopted as a rallying banner against colonialism.[12] A 2023 Pew Research Center report gave 93% of the adult Indonesian population identifying themselves as Muslim.[13] Today, although Indonesia has an overwhelming Muslim majority, it is not an Islamic state, but constitutionally a secular state whose government officially recognizes six formal religions.[a]
Muslims constitute a majority in most regions of Java, Sumatra, West Nusa Tenggara, Sulawesi, coastal areas of Kalimantan, and North Maluku. Muslims form distinct minorities in Papua, Bali, East Nusa Tenggara, parts of North Sumatra, most inland areas of Kalimantan, and North Sulawesi. Together, these non-Muslim areas originally constituted more than one-third of Indonesia prior to the massive transmigration effort sponsored by the Suharto government and recent spontaneous internal migration.[citation needed]
Internal migration has altered the demographic makeup of the country over the past three decades. It has increased the percentage of Muslims in formerly predominantly-Christian eastern parts of the country. By the early 1990s, Christians became a minority for the first time in some areas of the Maluku Islands. While government-sponsored transmigration from the heavily-populated Java and Madura to less-populated areas contributed to the increase in the Muslim population in the resettlement areas, no evidence suggests that the government intended to create a Muslim majority in Christian areas, and most Muslim migration seemed spontaneous. Regardless of its intent, the economic and political consequences of the transmigration policy contributed to religious conflicts in Maluku, Central Sulawesi, and to a lesser extent, Papua.[citation needed]
In the contemporary era, distinction is often made between "traditionalism" and "modernism". Traditionalism, exemplified by the civil society organization Nahdlatul Ulama, is known as an ardent advocate of Islam Nusantara, a distinctive brand of Islam that has undergone interaction, contextualization, indigenization, interpretation, and vernacularization in line with socio-cultural conditions in Indonesia.[22] Islam Nusantara promotes moderation, compassion, anti-radicalism, inclusiveness, and tolerance.[23] On the other spectrum is modernism, which is heavily inspired by Islamic Modernism, and the civil society organization Muhammadiyah is a known ardent proponent.[24] Modernist Muslims advocate for Islamic reform in Indonesia, which is perceived as having deviated from the historical Islamic orthodoxy. They emphasize the authority of the Qur'an and the Hadiths, and oppose syncretism and taqlid to the ulema. This division, however, also has been considered an oversimplification in recent analysis.[21]
A small minority subscribe to the Shia Islam and Ahmadiyya. There are around one million Shia Muslims in Indonesia, or 0.5% of the country's population, most of whom are concentrated around Jakarta.[4] The historical Shia community is considered a descendant of the minority segment of Hadhrami immigrants, and it was spread from Aceh, originally a center of Shia Islam in Indonesia.[26] In the contemporary era, interests toward Shia Islam grew after the Iranian Islamic Revolution, since which a number of Shia publications were translated into Indonesian.[21] Another minority Islamic sect is Ahmadiyya. The Association of Religion Data Archives estimates that there are around 400,000 Ahmadi Muslims in Indonesia,[27] spread over 542 branches across the country. Ahmadiyya history in Indonesia began since the missionary activity during the 1920s established the movement in Tapaktuan, Aceh.[28] Both Shia and Ahmadi Muslims have been facing increasing intolerance and persecutions by reactionary and radical Islamic groups.[29][30]
The leading national modernist social organization, Muhammadiyah, has branches throughout the country and approximately 29 million followers.[35] Founded in 1912, Muhammadiyah runs mosques, prayer houses, clinics, orphanages, poorhouses, schools, public libraries, and universities. On February 9,[year missing] Muhammadiyah's central board and provincial chiefs agreed to endorse a former Muhammadiyah chairman's presidential campaign. This marked the organization's first formal foray into partisan politics and generated controversy among members.
Some smaller Islamic organizations cover a broad range of Islamic doctrinal orientations. At one end of the ideological spectrum lies the controversial Islam Liberal Network (JIL), which aims to promote a pluralist and more liberal interpretation of Islamic thinking.
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